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Cabrera, Nolan L.. White Guys on Campus : Racism, White Immunity, and the Myth of Post-Racial Higher Education, Rutgers University Press, 2018. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nyulibrary-ebooks/detail.action?docID=5963033.
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White Guys on Campus
Cabrera, Nolan L.. White Guys on Campus : Racism, White Immunity, and the Myth of Post-Racial Higher Education, Rutgers
University Press, 2018. ProQuest Ebook Central, http://ebookcentral.proquest.com/lib/nyulibrary-ebooks/detail.action?docID=5963033.
The American Campus
Series editor, Harold S. Wechsler
The books in the American Campus series explore recent developments and
public policy issues in higher education in the United States. Topics of
interest include access to college, and college affordability; college retention,
tenure, and academic freedom; campus labor; the expansion and evolution of
administrative posts and salaries; the crisis in the humanities and the arts;
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in sport programs; and gender, ethnic, racial, religious, and class dynamics
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Vicki L. Baker, Laura Gail Lunsford, Meghan J. Pifer, Developing Faculty in
Liberal Arts Colleges: Aligning Individual Needs and Organizational Goals
Derrick R. Brooms, Jelisa Clark, and Matthew Smith, Empowering Men of
Color on Campus: Building Student Community in Higher Education
W. Carson Byrd, Poison in the Ivy: Race Relations and the Reproduction of
Inequality on Elite College Campuses
Nolan L. Cabrera, White Guys on Campus: Racism, White Immunity, and
the Myth of “Post-R acial” Higher Education
Jillian M. Duquaine-Watson, Mothering by Degrees: Single Mothers and the
Pursuit of Postsecondary Education
Scott Frickel, Mathieu Albert, and Barbara Prainsack, eds., Investigating
Interdisciplinary Collaboration: Theory and Practice across Disciplines
Gordon Hutner and Feisal G. Mohamed, eds., A New Deal for the Humani-
ties: Liberal Arts and the F
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Adrianna Kezar and Daniel Maxey, eds., Envisioning the Faculty for the
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Ryan King-White, ed., Sport and the Neoliberal University: Profit, Politics,
and Pedagogy
Dana M. Malone, From Single to Serious: Relationships, Gender, and Sexual-
ity on American Evangelical Campuses
White Guys on Campus
Racism, White Immunity, and the Myth

of “Post-Racial” Higher Education
NOLAN L. CABRERA
Rutgers University Press

New Brunswick, Camden, and Newark, New Jersey, and London
Library of Congress Cataloging-in-Publication Data
Names: Cabrera, Nolan L., author.

Title: White guys on campus : racism, white immunity, and the myth of
“post-racial” higher education / Nolan L. Cabrera.
Description: New Brunswick : Rutgers University Press, [2018] | Series: The American campus |
Includes bibliographical references and index.
Identifiers: LCCN 2018008417| ISBN 9780813599076 (hardback) | ISBN 9780813599069
(paperback) | ISBN 9780813599083 (E-pub) | ISBN 9780813599106 (Web PDF)
Subjects: LCSH: Racism in higher education—United States. | Discrimination in education—
United States. | Educational equalization—United States. | Whites—R ace identity—
United States. | Post-racialism—United States | BISAC: SOCIAL SCIENCE / Discrimination &
Race Relations. | EDUCATION / Inclusive Education. | EDUCATION / Higher. |
EDUCATION / Multicultural Education. | SOCIAL SCIENCE / Gender Studies. |
SOCIAL SCIENCE / Men’s Studies.
Classification: LCC LC212.42 .C35 2018 | DDC 379.2/60973—dc23
LC record available at https://lccn.loc.gov/2018008417
A British Cataloging-in-Publication record for this book is available from the British Library.
Copyright © 2019 by Nolan L. Cabrera
All rights reserved
No part of this book may be reproduced or utilized in any form or by any means, electronic or
mechanical, or by any information storage and retrieval system, without written permission
from the publisher. Please contact Rutgers University Press, 106 Somerset Street, New
Brunswick, NJ 08901. The only exception to this prohibition is “fair use” as defined by
U.S. copyright law.
The paper used in this publication meets the requirements of the American National
Standard for Information Sciences—Permanence of Paper for Printed Library Materials,
ANSI Z39.48-1992.
www.r utgersuniversitypress.org
Manufactured in the United States of America
For Joaquín
ose who profess to f avor freedom and yet depreciate agitation, are men who
Th
want crops without ploughing the ground; they want rain without thunder and
lightning; they want the ocean without the roar of its many waters. The struggle
may be a moral one, or it may be a physical one, or it may be both. But it must be a
struggle. Power concedes nothing without a demand. It never did and it never w ill.
Find out just what any people w ill quietly submit to and you have found out the
exact measure of injustice and wrong which will be imposed upon them, and these
will continue till they are resisted with either words or blows, or with both.
—Frederick Douglass
Saying I’m obsessed with race and racism in America is like saying that I’m
obsessed with swimming while I’m drowning. It’s absurd.
—Hari Kondabolu
Contents
Preface xi
1 The Unbearable Whiteness of Being: White Male Racial
Immunity in Higher Education 1
2 “Race Just Doesn’t Matter That Much”: White Insulation,
Occam’s Racial Razor, and Willful Racial Ignorance 19
3 “The Only Discrimination Left Is That Against White Men”:
The Campus Racial Politics of “Reverse Racism” 39
4 “Why Can’t Stevie Wonder Read? B ecause He’s Black”:
Whiteness and the Social Performance of Racist Joking 55
5 “I Almost Lost My Spot to a Less Qualified Minority”:

Imagined versus Real Affirmative Action 67
6 “They’d Never Allow a White Student Union”: The Racial
Politics of Campus Space and Racial Arrested Development 81
7 “Because It’s the Right Thing to Do”: Racial Awakening
and (Some) Allyship Development 111
8 Conclusion: White Guys on Campus, What Is to Be Done? 144
Appendix A: Questionnaire Results, Part I 165
Appendix B: Questionnaire Results, Part II 169
Acknowledgments 173
Notes 175
References 179
Index 191
ix
Preface
When I began conducting scholarly work on racism, I thought it might be a

laudable long-term goal to write the first book on Whiteness in higher educa-
tion. I quickly realized that book has been written several times u nder such
titles as What Matters in College (Astin, 1993), How College Affects Students
(Pascarella & Terenzini, 2005), and Leaving College (Tinto, 1987). This is not
meant as a jab at the foundational texts of the field of higher education.
Rather, I wanted to highlight the strong vein of Whiteness that each one of
these “seminal books” has embedded within it. For example, Tinto (1987) con-
ducted a critical synthesis of the higher education scholarship to identify the
factors that contribute to students leaving college. However, the bulk of the
scholarship he reviewed relied on samples that w ere disproportionately White,
and his theorizing has been critiqued for this (e.g., Tierney, 1992). Instead of
calling his text Leaving College for White Students, Tinto universalized his
language and spoke of “college students,” rendering omnipresent Whiteness
invisible.
This is a simple example of how Whiteness is embedded into the very struc-
tures of society. It did not take Tinto overtly trying to prioritize White experi-
ences to make Whiteness a central component of his theorizing. Racism is so
engrained in the fabric of U.S. society that Bonilla-Silva (2006) argued we live
in a country of Racism Without Racists. That is, it does not take intentionally
racist actions to perpetuate racism, as the normality of Whiteness w ill do.
This normality is precisely why engaging issues of race and racism is so diffi-
cult. In order to address this issue, one has to be able to first name the prob
lem. When Whiteness is named, there is a predictable response—a lot of
White outrage (e.g., “White Fragility”; DiAngelo, 2011). This anger tends to
become more intense when p eople agitate for racial equity b ecause, as the
xi
xii • Preface
internet philosopher Anonymous offered, “When y ou’re accustomed to privi-

lege, equity feels like oppression.”1
This dynamic is precisely why, when writing this book, the image of the
Fighting Whites mascot2 was a perfect visual metaphor for the work, but a
little history is necessary. In Colorado, the mascot for Eaton High School was
the Fightin’ Reds. When some Native students at Northern Colorado Univer-
sity said the mascot was stereotypical and offensive (e.g., misshapen nose, loin
cloth, and eagle feather), they were told by White school officials and commu-
nity members that there was nothing racist about the Fightin’ Reds (Johan-
sen, 2010). Within this context, the students created the Fighting Whites
mascot for their university intramural basketball team (Klyde-Silverstein,
2012). If t here was nothing wrong with a stereotypical Native mascot, it should
be acceptable to have a stereotypical White mascot, correct? Wrong! The out-
rage and backlash w ere swift. The same p eople who found nothing racist
about the Fightin’ Reds mascot were fiercely critical of the Fighting Whites,
ignoring the fact that the latter was satirizing the former (Johansen, 2010).
That is, they were more upset at a critique of racism than at actual instances of
racism. This dynamic was present throughout my research for White Guys on
Campus. The large bulk of White guys I spoke with w ere more upset about
imagined racism against White p eople than about actual racism against
People of Color.
This work is more than scholarship. I am constantly reminded that the
normality of Whiteness has real, everyday consequences. While editing this
book, I took a break to run to my local Walgreens. Dressed in shorts, a T-shirt,
and flip-flops, I walked into the store and immediately heard over the inter-
com, “Security to the front please.” I thought, “No way t hey’re talking about
me,” and I went about my business. Soon, I realized t here was a White store
manager staring at me as I was pricing toothpaste. She asked me, “What are
you doing?” I replied, “Shopping.” She gave me some space but continued to
surveil. A fter about five minutes, I approached her and said, “That’s really
messed up. I literally did nothing wrong and you’re accusing me of stealing.”
She replied, “You’re right, I should have just followed you instead.” That was
not much better. I put down the items I was g oing to purchase, left the store,
and have not returned. Evidently, being a Brown man with a ponytail in Ari-
zona means I am under suspicion while buying toiletries. It was a relatively
minor incident, but still keeps me on my toes—reminding me that this work
is not simply an academic exercise but rather is rooted in one of our most
pressing and difficult social problems to address: racism.
This book uses a critical lens to take an unapologetically radical approach
to the study of Whiteness. Radical colloquially is framed as a pejorative, but I
use it as originally intended. Radical derives from the Latin root radix, which
means “root.” Frequently, analyses of diversity in higher education ignore root
Preface • xiii
c auses of racial stratification, which is akin to trying to kill a thistle with a

weed-whacker. The root structure is still in place, and the thistle regrows. In
contrast, this book presents a radical analysis of racism in higher education,
seeking to get to the root of this social problem—identifying how institutions
of higher education and individuals within them both contribute to systemic
racism and sometimes can be vehicles for social change. So, let’s get to the root
of it, s hall we?
1
The Unbearable
Whiteness of Being
White Male Racial Immunity

in Higher Education
On November 8, 2016, demographobia (Chang, 2014)—or the irrational fear

of demographic population shifts—reared its ugly head and the Forty-Fifth
was elected president of the United States. He won overwhelmingly with
White p eople, in particular non-college-educated White people. Analyses of
this trend tended to fall into tired old stereot ypes of “good” (non-racist)
versus “bad” (racist) White people. Implicitly, this let college-educated White
people off the proverbial hook for their own racism. A fter all, it was the
uneducated, racist, “hillbilly” “rednecks” who turned over the country to the
Forty-Fifth, right? To quote the Forty-Fifth, “Wrong!” Many common and
insidious manifestations of contemporary racism occur on college campuses,
as I w
ill elaborate later.
Additionally, some of the most headline-making racial controversies involve
institutions of higher education. For example, Dr. Lee Bebout, a White pro-
fessor at Arizona State University, offered a graduate seminar on “Racial The-
ory and the Problem of Whiteness.” Only knowing the reading list and having
no testimonies from inside the classroom, Fox News immediately deemed this
course racist against White students.1 That was interesting considering the read-
ing list included Nobel laureate Toni Morrison’s Playing in the Dark. The pub-
lic outcry was swift, and while the class was still offered that semester, threats
1
2 • White Guys on Campus
against Bebout and his f amily poured in and neo-Nazis flyered his home neigh-
borhood labeling him “anti-White” (Lemons, 2015). This example proved to
be so controversial that an Arizona law was recently introduced to outlaw uni-
versity teaching of social justice in public educational institutions throughout
the state, and this class was one of the central illustrations of the “need” of the
legislation (Polleta, 2017).
Consider also that Boston University professor Dr. Saida Grundy tweeted,
“Why is White America so reluctant to identify White college males as a prob
lem population?” (Jaschik, 2015). From an empirical standpoint, this question
makes a lot of sense. On college campuses, White men are disproportionately
responsible for code-of-conduct violations, sexual assault, and alcohol abuse,
among many other antisocial behaviors (Boswell & Spade, 1996; Capraro, 2000;
Harper, Harris, & Mmeje, 2005). Given this context, why would this statement
be deemed controversial? Instead of engaging Grundy’s message, the news cov-
erage tended to frame her as the problem, asking questions such as:
• Why is it acceptable for her to be racist against White people?

• How can she teach White men?
• Would this Tweet be acceptable if it was a White professor making a
similar statement about Black students? (Cabrera, Franklin, &
Watson, 2017, p. 16)
Dr. Grundy, a first-year assistant professor, had to publicly apologize, and Bos-
ton University’s central administration openly condemned her tweet (Jaschik,
2015). What is g oing on here? How is it possible that t hese two events spiraled
into national, headline-garnering controversies?
Both of t hese examples highlight an interesting trend regarding the inter-
section of Whiteness and higher education. The central questions and issues
raised by Drs. Bebout and Grundy were not the core of the controversies.
Instead, their actions were labeled “racist,” when in reality their primary social
crime was examining White responsibility for societal racism. That is, when
racial issues arise, they tend to be framed as a minority problem—implicitly not
holding White p eople accountable, u nless it is t hose “bad” racist Whites
(Cabrera et al., 2017). This is not a new trend. Almost a c entury ago, W. E. B.
Du Bois was continually asked, “How does it feel to be a problem?” (1969,
p. 43). Du Bois understood that Black p eople, like himself, implicitly owned
the racial problem, maintaining the racial innocence of White p eople. Essen-
tially, what Drs. Bebout and Grundy did was name Whiteness and highlight
its problematic nature, and the negative public reaction was swift. They dis-
rupted a powerful yet unspoken social norm: the invisibility of Whiteness.
The fact that these instances became controversial says more about the current
state of our society than the rhetoric t hese two professors used.
The Unbearable Whiteness of Being • 3
Almost paradoxically, the undergraduate years can also be a time of incred-

ible racial growth for White students and sites of challenging contemporary
racism (Cabrera, 2012; Cabrera et al., 2017; Reason, Millar, & Scales, 2005;
Saénz, 2010). This book grapples with t hese tensions through a critical exami-
nation of White men on college campuses, unveiling the frequently unconscious
habits of racism (Sullivan, 2006) as well as the possibility of developing anti-
racism among White students (Reason & Broido, 2005). This is an unexplored
issue for a number of reasons. First, and most fundamental, t here is massive and
pervasive misunderstanding about what constitutes racism. Th ese limited defi-
nitions include the following:
• Racism is an individual fault, and not a systemic reality

• Racism requires meanness, hatred, or bitterness toward the outgroup
• Racism can occur against any racial group, including Whites (Cabrera,
2009, p. 7)
If this is the extent of contemporary racism, then it is only a minor problem.

In the 1970s, it fell out of favor to publicly state that Black people are inferior
people, and the overwhelming majority of Whites profess to favor racial equal-
ity (Schuman, Steeh, Bobo, & Krysan, 1997). Instead, the systemic realities of
racism persist, but overt expressions of racism are frequently driven under-
ground (Bobo, Kluegel, & Smith, 1997; Bonilla-Silva, 2006; Omi & Winant,
2015). This makes racism a powerful social force. It is not only an oppressive
social system but also difficult to define, and its contours become apparent
only when t here is a challenge to it.
Within this framework, it is critically important to explore the racial lives
of White undergraduate men because they tend to be ignored when issues
of racism arise. For example, a common analysis of campus racism involves

microaggressions, the “everyday verbal, nonverbal, and environmental slights,
snubs, or insults, whether intentional or unintentional, that communicate
hostile, derogatory, or negative messages to target persons based solely upon
their marginalized group membership” (Sue, 2010, p. 3). The insidious effect
of microaggressions is not the isolated incidents but their cumulative impact
as they mentally and emotionally wear down People of Color, frequently
resulting in racial battle fatigue (Smith, Allen, & Danley, 2007). Microaggres-
sion scholarship, however, is very limited because, as Cabrera et al. (2017)
argued, “these analyses almost always stem from the perspective of those tar-
geted by microaggressions” (p. 36). That is, there is a microaggression enacted
upon a microaggressee, but without a direct analysis of the microaggressor.
There is an effect with no cause. This is the purpose of this book—to fill in this
missing component on campus-based racial analysis.
4 • White Guys on Campus
Whiteness and Racism on the College Campus:

Past to Present
In 2015, the University of Oklahoma’s Sigma Alpha Epsilon (SAE) fraternity
made headlines when a YouTube video went viral of them singing the song,
“There will never be a nigger in SAE.”2 They were immediately expelled, and
OU’s president David Boren claimed that his university had a “zero-tolerance
policy for racism.” This framing views racism as the exception on college cam-
puses, not the rule. I took issue with this stance and offered the following: “No
institution of higher education in the country has a zero-tolerance policy for
racism. Racial bias—much of it unconscious—is so ingrained in American soci-
ety that any institution that actually enforced zero tolerance would have to
expel half its freshman class before winter break. What Boren actually means
is that OU has zero tolerance for overtly racist actions that are caught on cam-
era, are posted to YouTube and embarrass the institution in the national news”
(Cabrera, 2015). Essentially, racist incidents tend to be individualized, and per-
petrators on college campuses are viewed as a “few bad apples” instead of a
predictable outcome of two issues. First is the persistence of systemic racism in
contemporary society, and our collective unwillingness to address this oppres-
sive social force. The second is that despite being labeled “bastions of liberal
indoctrination,”3 many of the same racial conflicts that play out in the general
society also occur on college campuses (Cabrera, 2009).
Institutions of higher education were not created to be racially inclusive, and
they have been struggling with that legacy ever since (Cabrera et al., 2017; Cole,
2018; Geiger, 2005; Harper, Patton, & Wooden, 2009; Karabel, 2005; Mustaffa,
2017; Thelin, 2004). That is, universities are paradoxically spaces for educating
the societal elite (Cabrera et al., 2017; Karabel, 2005), while concurrently aspir-
ing to be spheres of democracy via scholarly inquiry and non-repression (Gut-

mann, 1999). Unfortunately, it is not possible to have an arena of democracy
and non-repression if minoritized racial groups are systematically excluded, pre-
venting equal participation (Cabrera, 2014d).4 Given the history of U.S.
higher education, it is not surprising that racism is a central and foundational
component (Harper et al., 2009; Mustaffa, 2017). As Cabrera et al. (2017)
offered, “It was not just that [institutions of higher education] actively recruited
[White] students, but they also created exclusionary policies both implicit and
explicit that excluded non-W hite, nonmale, and nonwealthy students from
gaining access” (p. 58). Access to colleges and universities did increase substan-
tially through the Morrill Land-Grant Acts, which started the movement
toward mass higher education (Geiger, 2005; Trow, 1970). While Black students
also experienced substantial gains in access, some nuance is warranted (Harper
et al., 2009).
The Unbearable Whiteness of Being • 5
First, Black enrollments primarily rose at historically Black colleges and uni-
versities (HBCUs), a reminder that segregation was the law of the land and
became further entrenched with the Plessy v. Ferguson (1896) ruling (Chesler,
Lewis, & Crowfoot, 2005; Harper et al., 2009). Second, the quality of educa-
tion at these public HBCUs tended to be substandard due to a combination
of underfunding and a primary focus on vocational training. Roebuck and
Murty (1993) offered a scathing interpretation of the reasons for structured
inequality: “To get millions of dollars in federal funds for the development of
white land-g rant universities, to limit African American education to voca-
tional training, and to prevent African Americans from attending white land-
grant colleges” (p. 27). Even with a massive expansion of public higher education,
there were mechanisms in place to keep Blacks in their place and preserve White
racial dominance.
Some of t hese formal structures of explicit segregation w ere dismantled by
the mid-twentieth century, in particular via Brown v. Board of Education (1954),
in which the U.S. Supreme Court ruled that separate is inherently unequal.
However, Derrick Bell (1979) has been highly critical of this ruling in that he
did not see it as actually having the best interests of justice and Black people at
heart. Rather, segregation was outlawed b ecause it benefitted White p eople, or
what Bell (1979) referred to as interest-convergence. Additionally, it is question-
able how much this ruling affected higher education. In fact, Brown (2001)
argued, “the mandate to desegregate did not reach higher education until one
decade after Brown, when President Lyndon B. Johnson signed the Civil Rights
Act of 1964” (p. 49). That is, the “all deliberate speed” clause of Brown did not
have a meaningful impact on colleges and universities until they were threat-
ened with the loss of federal funding if segregation persisted.
Despite this issue, patterns of higher education access substantially increased
for minoritized students with the creation and implementation of affirmative

action (Crosby, 2004; Harper et al., 2009). Even though affirmative action
tends to be framed as a race-based program, the primary beneficiaries numer-
ically have been White women (Crosby, 2004). Regardless, the program has
been a significant driver of access for minoritized students in higher education
(Chesler et al., 2005; Harper et al., 2009). However, t hese modest gains have
eroded because of persistent attacks on affirmative action in particu lar and
race-conscious social policy in general (Crosby, 2004; Santos, Cabrera, &
Fosnacht, 2010). HBCUs have even been pressured to recruit more White
students (Harper et al., 2009). Within this sociopolitical landscape, racial gaps
in access along racial lines persist and have sometimes even expanded (Car-
nevale & Strohl, 2013; Posselt, Jaquette, Bielby, & Bastedo, 2012). However,
the racial problems of higher education only begin with access. The college
campus, as Hurtado (1992) argued, is a “context for conflict.”
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V.
BIBLIOGRAPHY.
Religious books for the use of children at home or in school were

unknown in olden times. The Torah was taught, and with it every
thing else. A great part of the Book of Proverbs and many of the
Psalms may have been intended for the education of the young. In
the early post-Biblical time we meet with books like The Wisdom of
Solomon, The Wisdom of Joshua, son of Sirach, and Sayings of the
Fathers, which may have served the same purpose. To these may
be added “The Duties of the Heart,” by Bachya ibn Pekuda, “The
Examination of the World” (Bechinath Olam), “The Choice of the
Pearls,” by Ibn Gabirol, Abraham ibn Ezra’s “Foundation of the Fear
of God, and Principle of the Law,” and “The Book of the Righteous,”
by Rabbenu Jacob Tam, and “The Moral Lessons” (Toaliyyoth) by
Rabbi Levi ben Gerson, and “The Shulhan Aruch” of R. Judah Aryeh
di Modena. All these works are excellent books for the instruction of
the young. They inculcate religious lessons, and shew the way to a
pious life, but they are not text books of religion in the modern sense
of the term. This branch of literature began to develop in the last
century, with the exception of Abraham Jaghel’s Lekach-tob, which
was written in the beginning of the seventeenth century, and was the
first Catechism of Jewish Religion. It was composed in the Hebrew
Language and subsequently translated into Latin and English. Since
last century, however, religious books of all sizes, forms and
tendencies have been produced in all [509]countries, especially in
Germany. The following list contains such books as are included in
the Jews’ College Library:—
English—
Albu, I., ‫‏חק לישראל‬‎. London, 1860.

Asher, B. H., Initiation of the Youth. London, 1850.
Asher, D., Outlines of Jewish Religion. Manchester, 1845.
Cahen, M., Catechism of Religion. Liverpool, 1890.
Cahun, B., The Thirteen Articles of Faith. English and French.

London, 1885.
Cohen, M. R., Principles of Judaism. Sydney, 1855.
Cohen, S. I., Elements of Jewish Faith. Philadelphia, 1813.
Cohen, S. I., Elements of Hebrew and English. London, 1815.
Davidson, M., Moral and Religious Guide. London, 1855.
Early lesson in the Jewish Religion, adopted from the Catechism of

Giuseppi Levi. London, 1869.
Festivals of the Lord. London, 1839.
Friedländer, M., Text book of Jewish Religion. London, 1891.
Goodman, T., Faith of Israel. 1835.
Joseph, N., Religion: Natural and Revealed. London, 1879.
Kley, E., Catechism, translated from the German by I. Lutomirski.

Oxford, 1842.
Lesser, Isaac, Instruction in the Mosaic Religion. Philadelphia, 1830.
Meldola, R., Way of Faith. London, 1848.
Mendez, A. P., The Law of Moses. London, 1861.

Moss, Ph., Calendar, Hebrew and English. London, 1853.
Van Oven, J., Manual of Judaism. London, 1835.
Picciotto, M. H., Translation of Reggio’s Guide for the Religious

Instruction. London, 1855.
In German—
Arnhein, A., Leitfaden. Glasgow, 1829.
P. Beer, Handbuch. Prague, 1818.
Ben-Zev, ‫‏יסודי הדת‬‎. Wien, 1806. [510]
Bing, A., Hauptlehren des Judenthums. München, 1827.
Bock, M. H., Catechismus. Berlin, 1814.
Brück, M., Ceremonialgebräuche. Breslau, 1857.
Büdinger, A., ‫‏מורה לתורה‬‎. Cassel, 1830.
Fassel, H. B., Mosaisch-rabbinische Religionslehre. Gross Kanisza,

1858.
Feilchenfeld, W., Systematisches Lehrbuch der israelitischen

Religion. Posen, 1878.
Friedenthal, M. B., ‫‏עקרי אמונה‬‎Prag, 1827.
Funk, B., Die Zehngebote. Breslau, 1816.
Grünbaum, E., Die Sittenlehre des Judenthums. Mannheim, 1867.

Dr. Heinemann, ‫‏תורת אמונת בית ישראל‬‎(Hebrew and German). Cassel,
1812.
Dr. Herxheimer, Glaubens- und Pflichtenlehre. Bernburg, 1843.
Hirsch, R., ‫‏חורב‬‎Israel’s Pflichten. Altona, 1837.
Hochstädter, B., Glaubenslehre. Ems, 1862.
Johlson, J., Leitfaden, ‫‏אלומי יוסף‬‎Pf. a/M. 1839.
Kaufmann D., Catechismus. Pest, 1884.
Kohn, S., Religionslehre. Wien, 1853.
Landau, T., Das Levitenhaus, Häusliche Ritual-Gesetze. Fkft. a/M.

1859.
Lash, G., Die göttlichen Gesetze. Halberstadt, 1857.
Prof. Lazarus, Die Ethik des Judenthums. Berlin, 1898.
Lehrbuch der israelitischen Religion. Stuttgart, 1837.
Leimdoerfer, D., Religionslehre. Nordhausen, 1876.
Loewenheim, Die mosaische Religion. Liesnach, 1864.
Mannheimer, I., Gebetbuch und Religions Unterricht. Darmstadt,

1881.
Mira. H., Leitfaden. Breslau, 1839.
Neuman, M. S., Religionslehre. Pest, 1826.
Philippson, L., Israelitische Religionslehre. Leipzig, 1861.

Philippson, S., Catechismus. Leipzig, 1843.
Plessner, S., Jüdisch-Mosaischer Religions unterricht. Berlin, 1839.
Stein, L., Torah u. Mizwa. Fkft. o/M. 1850.
Stern, M. E., Handbuch zum jüdischen Religions-unterrichte. Wien,

1861. [511]
French and Italian—
Bloch, S., La Foi d’Israel. Paris, 1859.
Lambert, L. M., Catéchisme Hebreu, Allemand et Français. Paris,

1837.
Loeb, H., Chemin de la foi. Paris, 1859.
Vogue, L., La guide du croyant Israelite. Metz, 1857.
Castiglioni, I. V., Dottrina Religiosa. Trieste, 1861.
Tremellius, Imm., Dottrina Religiosa. English translation. London,

1818.
Modena, D. Z., Catechism. Reggio, 1825.
Judaeo-German—
‫‏הינוך הילדים‬‎. Warsaw, 1852.
‫‏טהנה יששכר‬‎Moral lessons, illustrated by tales from Talmud and

Midrash. Rödelheim, 1837.
Collections of Moral Sayings—

Maier, J., Sprüche. Texts for Moral Lessons. Tf o/M, 1830.
Steinschneider, M., ‫‏אמרי בינה‬‎. Berlin, 1847.
Mocatta, M., Sayings from Proverbs and Ecclesiastes. London,

1837.
Josh. Steinberg, ‫‏משלי יהושע‬‎. Wilna, 1871.
Edelmann, H., ‫‏דרך טובים‬‎. London, 1852. [512]
[Contents]
INDEX OF QUOTATIONS FROM BIBLE, MISHNAH,
TALMUD, AND POSEKIM.
PAGE
Gen. i. 1; 30
i. 5; 361
i. 10, 12; 473
i. 26; 146
i. 28; 318
i. 31; 341, 489
ii. 3; 357
iii. 21; 291
iv. 10; 292
iv. 13; 187
vi. 9; 48
vii. 19; 197
ix. 2; 318
ix. 4; 462
xii. 3; 156
xii. 6; 211
xv. 6; 7
xvi. 5; 203
xvii. 9, 10, 12; 336
xviii. 1; 204, 291
xviii. 5; 204
xviii. 9, 22; 203
xix. 33; 203
xx. 3; 200
xx. 11; 28, 199
xxii. 14; 211
xxiv.; 486
xxv. 11; 291
xxviii. 17; 276
xxxi. 24; 200
xxxii. 21; 415
xxxii. 33; 461
xxxiii. 4; 203
xxxiv. 12; 483
xxxv. 11; 210
xxxvi. 31; 210
xxxvii. 12; 203
xlii. 18; 28
xlvi. 2; 200
xlvi. 4; 496
xlviii. 16; 477, 487
xlviii. 20; 475
Exod. iii., iv.; 192

iii. 14; 197
iv. 20; 197
iv. 31; 9
v. 2, 28; 248
vi. 6, 7; 380
viii. 6; 422
viii. 22; 371
xii. 1 sqq.; 371
xii. 2; 363, 371 [513]
xii. 3; 374
xii. 8; 386
xii. 11; 372
xii. 14; 218
xii. 15; 376
xii. 16; 352
xii. 17; 218
xii. 19; 376
xii. 24; 375
xii. 27; 373
xii. 47; 48, 372
xiii. 1; 331
xiii. 7; 376
xiii. 8; 382
xiii. 9; 331
xiii. 11; 332
xiii. 13; 15, 479
xiii. 16; 331
xiv. 31; 8, 49
xv. 2; 248, 429
xv. 25, 26; 239
xvi. 13, 14; 356
xvi. 22; 356
xvi. 29; 350
xix. 6; 121, 156
xix. 8; 404
xix. 9; 47
xix. 10; 394
xx. 2 sqq.; 247
xx. 2; 38, 248
xx. 2 sqq.; 267
xx. 5; 143, 151
xx. 8; 341
xx. 12; 305
xx. 13; 293
xxii. 24; 295
xxiii. 1; 299
xxiii. 7; 326
xxiii. 14; 368
xxiii. 14 sqq.; 368
xxiii. 16; 393
xxiii. 17; 368
xxiii. 18; 377
xxiii. 19; 457, 461
xxiv. 5; 203
xxiv. 7; 169
xxvii. 21; 426
xxx. 10; 401
xxx. 20; 445
xxxi. 15; 351
xxxi. 16, 17; 335
xxxiii. 9; 193
xxxiii. 11; 197
xxxiv. 6, 7; 45, 401
xxxiv. 18; 368
xxxiv. 26; 402
xxxv. 2; 351
xxxv. 3; 350
Lev. iii. 3, 4; 461

vii. 23; 461
xi. 3; 460
xi. 9, 13, 20; 460
xi. 41; 460
xi. 45; 455
xii. 3; 478
xvi. 30; 405
xvii. 11; 416, 462
xvii. 12; 459
xvii. 13; 465
xvii. 14; 459
xviii. 3; 428
xix.; 272
xix. 2; 290
xix. 14; 293, 301
xix. 17; 291, 308
xix. 18; 260, 238, 292
xix. 18 sq.; 239, 309
xix. 19; 457
xix. 23; 457
xix. 24; 457
xix. 26; 474
xix. 27; 467
xix. 32; 317
xxii. 28; 319, 459
xxii. 32; 290
xxiii. 4; 368
xxiii. 9; 389
xxiii. 10, 14; 389, 457
xxiii. 15 sq.; 393
xxiii. 31 sq.; 406, 393 [514]
xxiii. 34; 395
xxiii. 40; 320, 396
xxiii. 42 sq.; 395
xxv.; 368
xxv. 23; 304
xxv. 35 sq.; 295
xxvi. 15, 43; 239
Num. iii. 39; 203

v.; 481
vi. 24 sqq.; 429
ix. 9 sqq.; 375
ix. 10; 203
ix. 11; 386
xi.; 269
xi. 22, 32; 464
xii. 6, 8; 133, 201
xii. 13; 421
xv. 15; 246
xv. 17 sqq.; 357
xv. 26; 408
xv. 38; 330
xv. 39 sq.; 239, 329, 436
xix.; 370, 496
xx. 12; 8
xxi. 30; 203
xxii. sqq.; 209
xxiii. 19; 142, 186
xxviii. 16; 372
xxix. 15; 203
xxxiii.; 211
Deut. i. 1; 209
i. 12; 191
iv. 1; 239
iv. 2; 140
iv. 5, 8; 239
iv. 15; 42
iv. 24; 290
iv. 35; 30, 270
iv. 39; 15
iv. 40; 243
v. 1, 3; 247
v. 6 sqq.; 267
v. 28; 247
vi. 4; 15, 38, 169, 172, 332, 491
vi. 5; 274, 278
vi. 7; 286, 436
vi. 8; 331
vi. 9; 335
vii. 19; 192
viii. 17, 18; 28, 275
ix. 18, 25; 421
x. 12 sq.; 243, 273
x. 16; 176
x. 17 sq.; 145
xi. 13 sqq.; 332, 335
xi. 15; 319
xi. 20; 331
xi. 19; 335
xii. 21; 462
xiii. 2 sq.; 47, 140
xiii. 5; 290
xiii. 6; 216
xiv. 3; 455
xiv. 4, 5; 459
xvi. 1; 363
xvi. 6; 375
xvi. 10; 393
xvi. 11, 14; 354
xvi. 16; 368
xvii. 9, 10; 218
xvii. 17; 488
xviii. 15; 132
xx. 5 sq.; 483
xxii. 1, 4; 298
xxii. 6; 459
xxii. 9; 457
xxii. 10, 11; 458
xxii. 12; 329
xxiv. 1; 487
xxiv. 14; 316
xxv. 4; 319
xxv. 5; 488
xxv. 17; 370
xxvi. 3 sq.; 429
xxvi. 5; 384
xxvi. 13 sq.; 429
xxvii., xxviii.; 208
xxviii. 30; 483
xxviii. 58; 273
xxix. 21; 296 [515]
xxix. 28; 2, 140, 203, 218
xxx. 1 sq.; 157
xxx. 3; 226
xxx. 12; 218
xxx. 15; 142
xxx. 19 sq.; 142, 146
xxxi. 10 sq.; 345
xxxi. 26; 209
xxxii. 4; 143, 221
xxxii. 20; 8
xxxii. 27; 28
xxxii. 39; 164
xxxiii. 2; 225
xxxiii. 27; 203
xxxiv. 10 sq.; 134
Joshua i. 7, 8; 205, 286

iv.; 206
viii. 31 sqq.; 205
x. 12; 63
Judges v. 15 sqq.; 64
v. 31; 310
vii. 5; 445
1 Sam. ii. 6 sq.; 64

ix. 9; 190
x. 6; 198
xii. 17; 422
xii. 22; 64
xv. 8; 370
xv. 22 sq.; 64, 276
xvi. 7; 65, 150
xviii.; 307
xviii. 10; 190
xx. 27; 366
xxiv. 14; 65
2 Sam. xi., xiii.; 347

xiii.; 307
xxiii. 2; 53
xxiv. 14; 65, 278
1 Kings ii. 2; 65
ii. 3; 205
viii. 2; 401
viii. 48; 425
viii. 65; 401, 207
xii.; 317
xiii. 4; 199
xiii. 18; 191
xviii.; 423
xviii. 21; 66
xviii. 39; 170
xxi.; 265
2 Kings iv. 33 sqq.; 423

xiv. 6; 206
xiv. 9; 66
xiv. 25; 81
xxii. 8 sqq.; 207
xxiii. 21; 206
Isa. i. 9; 206
i. 11 sq.; 418
i. 14; 339
i. 15; 444
i. 16; 237
ii. 2 sqq.; 158
ii. 3; 156
vi. 3; 442
vii. 9; 8
vii. 14 sq.; 68, 225
viii. 17 sqq.; 68
ix. 5; 68
xi. 2; 160
xi. 6, 9; 158
xxvi. 8; 275
xxvi. 20; 322
xxxiii. 15 sqq.; 238
xl. sqq.; 348
xl. 2; 157, 387
xl. 18; 42
xl. 25; 42
xl. 26; 15
xl. 26; 23, 145
xlii. 9; 132
xliii. 24; 418
xliv. 21; 159
lii. sq.; 226
lii. 13 sqq.; 159
liii. 4; 224
liv. 9; 206
liv. 10; 159
lvi. 1; 238
lvii. 21; 151
lviii.; 207 [516]
lviii. 13, 14; 339, 340, 341
lix. 20 sq.; 159, 286
lx. 19 sqq.; 159
lxvi. 2; 418
lxvi. 17; 206
lxvi. 22; 159
Jer. i., ii.; 348

vii. 21, 418
vii. 23; 72, 276
vii. 28; 8
ix. 23; 72
ix. 25; 206
xv. 19; 72
xvii. 7; 277
xvii. 21 sq.; 350
xxiii. 5 sq.; 73, 160
xxiii. 36; 191
xxix. 5, 7; 311
xxix. 15, 26; 190
xxxi. 31 sqq.; 74, 216
xxxiii. 25 sq.; 159
Ezek. i.; 347

iii. 12; 442
xi. 19 sq.; 76
xii. 22; 76
xiv. 14; 110, 117
xvi.; 347
xviii. 2; 77
xxviii. 3; 118
xxxiv. 22 sq.; 78
xxxvi. 17 sq.; 370
xxxviii. sqq.; 230
xxxix. 28 sq.; 78
xl. 1; 403
xlv. 16 sqq.; 371
Hosea ii. 21 sq.; 9, 79, 159

iii. 4 sq.; 79
vi. 6; 418
xii.; 206
xii. 11, 14; 132
xiv. 2; 375, 418
xiv. 6, 10; 80
Amos iv. 11; 206

v. 25; 418
viii. 5; 350
Jonah i. 9; 170
ii. 10; 283
iv. 2; 194
Micah ii. 6; 82
iii. 11 sq.; 82
iv. 1 sqq.; 158
vi. 6 sqq.; 225
vi. 8; 83, 238
Hab. i. 13 sq.; 152

ii. 3; 163
ii. 2, 4; 9, 152, 163, 238
iii. 18; 275
Zeph. iii. 9; 84, 159

iii. 11 sq.; 84
Haggai ii. 10 sqq.; 206

ii. 11; 136
Zech. iii. 7; 85
v. 4; 264
vi. 13; 85
viii. 16 sqq.; 85
viii. 19; 412
viii. 23; 86
ix. 9 sq.; 86
xiv. 9; 86, 159
xiv. 16 sqq.; 86, 206
Mal. ii. 6 sq.; 87, 314

ii. 10; 292
ii. 14; 483
ii. 17; 143
iii. 4 sq.; 162, 372, 416
iii. 6; 142, 186
iii. 22; 87, 206
iii. 23 sq.; 229, 380
Ps. i. 3, 4; 91
ii. 7; 42
iii. 9; 24
v. 5; 281
v. 8; 276
vii. 12; 143
vii. 16; 90
viii. 5, 6; 144, 183, 323
viii. 7; 318
ix. 10; 281
xiv. 1; 28, 144
xv.; 238 [517]
xv. 5; 295
xvi. 8; 467
xvi. 8 sq.; 165, 290
xvi. 11; 275
xvii. 1; 419
xvii. 15; 165
xix. 2; 23
xix. 8, 9; 14, 197, 344
xix. 9, 10; 451
xxiii. 1; 277
xxiv.; 238
xxiv. 3, 4; 281
xxvi. 6; 281, 444
xxvii. 14; 277
xxix. 10; 206
xxxii. 10; 155
xxxiv. 2; 280
xxxiv. 13, 14; 299
xxxvi. 8 sq.; 155
xxxvii. 3; 277
xxxvii. 9, 28, 37 sq.; 155
xl. 7 sqq.; 276
xlii. 2; 275
xliii. 3; 16
xlv. 14; 470
l. 8; 418
l. 23; 275
li. 9 sq.; 91, 148, 206
li. 17; 280
lv. 18; 429
lxviii. 27; 285
lxix. 14; 285
lxxii. 20; 95
lxxiii. 2; 152
lxxiii. 26; 278
lxxiv. 8; 423
lxxviii.; 206
lxxviii. 41; 31, 144
lxxix. 6, 7; 387
lxxx. 9; 91
lxxxiv. 5; 275
lxxxviii. 19; 308
xciv. 1; 143
xciv. 5 sq.; 144, 145, 220
xcix. 7; 193
c. 2; 320
cii. 26 sqq.; 43
civ.; 206
civ. 33 sq.; 280
civ. 35; 309, 453
cvii.; 479
cvii. 6; 282
cx.; 226
cxi. 10; 274
cxvi. 2, 4, 13; 282
cxviii. 21; 283
cxix. 13; 280
cxix. 54; 276
cxix. 103; 281
cxix. 111; 276
cxix. 130; 180
cxix. 172; 281
cxxviii. 2; 322
cxxviii. 3; 91
cxxx. 2; 91
cxxxiii.; 424
cxxxvi.; 380
cxxxvi. 1; 283
cxxxvii. 6; 468
cxxxix. 1 sqq.; 149
cxl. 14; 453
cxlv. 18; 44, 280, 423
cxlv. 20; 275
cxlvi. 10; 441
cxlvii. 1; 280
cxlviii. 6; 186
cl. 6; 418
Prov. i. 2; 98
i. 7; 98, 102, 273, 324
ii. 17; 483
iii. 7; 99
iii. 34; 328
iii. 27 sq.; 304
vi. 1; 296
x. 1; 102
x. 2; 103
x. 3; 101
x. 4; 104
x. 7; 103
x. 12; 106 [518]
x. 17; 108
x. 19; 102
x. 22; 101, 357
x. 27; 102, 274
xi. 2; 104
xi. 5; 103
xi. 13; 106
xi. 17; 107, 320
xi. 22; 102
xi. 24; 105
xi. 25; 108
xii. 4; 106
xii. 9; 104
xii. 10; 107, 319
xii. 19; 103, 326
xii. 24; 104
xii. 25; 108
xii. 28; 166
xiii. 1; 107
xiii. 7; 108
xiii. 13; 101
xiii. 19; 106

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White Guys on Campus: Racism,

Immunity, and the Myth of

Introduction to 80×86 Assembly Language and Computer

White Men's Law: The Roots of Systemic Racism Irons

80+ Python Coding Challenges for Beginners: Python

Petit manuel de survie en médecine intensive-

Biological Reaction Engineering: Dynamic Modeling

The Racial Trauma Handbook for Teens: CBT Skills to

On Immunity : An Inoculation Eula Biss

„■■■■ ■■■■ ■ ■■■■■■■■■...“ : ■■■■■■■ ■ ■■■■■ 80-■■■■

Racism, White Immunity, and the Myth

Rutgers University Press

Names: Cabrera, Nolan L., author.

Copyright © 2019 by Nolan L. Cabrera

All rights reserved

Manufactured in the United States of Amer­i­ca

5 “I Almost Lost My Spot to a Less Qualified Minority”:

When I began conducting scholarly work on racism, I thought it might be a

internet phi­los­o­pher Anonymous offered, “When y­ ou’re accustomed to privi-

c­ auses of racial stratification, which is akin to trying to kill a thistle with a

White Male Racial Immunity

On November 8, 2016, demographobia (Chang, 2014)—or the irrational fear

• Why is it acceptable for her to be racist against White ­people?

Almost paradoxically, the undergraduate years can also be a time of incred-

• Racism is an individual fault, and not a systemic real­ity

If this is the extent of con­temporary racism, then it is only a minor prob­lem.

of racism arise. For example, a common analy­sis of campus racism involves

Whiteness and Racism on the College Campus:

ing to be spheres of democracy via scholarly inquiry and non-­repression (Gut-

for minoritized students with the creation and implementation of affirmative

Religious books for the use of children at home or in school were

Albu, I., ‫‏חק לישראל‬‎. London, 1860.

Asher, D., Outlines of Jewish Religion. Manchester, 1845.

Cahen, M., Catechism of Religion. Liverpool, 1890.

Cahun, B., The Thirteen Articles of Faith. English and French.

Cohen, M. R., Principles of Judaism. Sydney, 1855.

Cohen, S. I., Elements of Jewish Faith. Philadelphia, 1813.

Cohen, S. I., Elements of Hebrew and English. London, 1815.

Davidson, M., Moral and Religious Guide. London, 1855.

Early lesson in the Jewish Religion, adopted from the Catechism of

Festivals of the Lord. London, 1839.

Friedländer, M., Text book of Jewish Religion. London, 1891.

Goodman, T., Faith of Israel. 1835.

Joseph, N., Religion: Natural and Revealed. London, 1879.

Kley, E., Catechism, translated from the German by I. Lutomirski.

Lesser, Isaac, Instruction in the Mosaic Religion. Philadelphia, 1830.

Meldola, R., Way of Faith. London, 1848.

Mendez, A. P., The Law of Moses. London, 1861.

Van Oven, J., Manual of Judaism. London, 1835.

Picciotto, M. H., Translation of Reggio’s Guide for the Religious

Arnhein, A., Leitfaden. Glasgow, 1829.

P. Beer, Handbuch. Prague, 1818.

Ben-Zev, ‫‏יסודי הדת‬‎. Wien, 1806. [510]

Bing, A., Hauptlehren des Judenthums. München, 1827.

Bock, M. H., Catechismus. Berlin, 1814.

Brück, M., Ceremonialgebräuche. Breslau, 1857.

Büdinger, A., ‫‏מורה לתורה‬‎. Cassel, 1830.

Fassel, H. B., Mosaisch-rabbinische Religionslehre. Gross Kanisza,

Feilchenfeld, W., Systematisches Lehrbuch der israelitischen

Friedenthal, M. B., ‫‏עקרי אמונה‬‎Prag, 1827.

Funk, B., Die Zehngebote. Breslau, 1816.

Grünbaum, E., Die Sittenlehre des Judenthums. Mannheim, 1867.

Dr. Herxheimer, Glaubens- und Pflichtenlehre. Bernburg, 1843.

Hirsch, R., ‫‏חורב‬‎Israel’s Pflichten. Altona, 1837.

Manufactured in the United States of America

internet philosopher Anonymous offered, “When y ou’re accustomed to privi-

c auses of racial stratification, which is akin to trying to kill a thistle with a

• Why is it acceptable for her to be racist against White people?

• Racism is an individual fault, and not a systemic reality

If this is the extent of contemporary racism, then it is only a minor problem.

of racism arise. For example, a common analysis of campus racism involves

ing to be spheres of democracy via scholarly inquiry and non-repression (Gut-